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User blog:Ugra Murda Kurma/Full Incarnations of Vishnu part 3
Vishnu and Shiva Incarnations. In Hinduism, the Rudra Sampradaya is one of four Vaishnava sampradayas, a tradition of disciplic succession in the religion. Vaishnavism is distinguished from other schools of Hinduism by its primary worship of deities Vishnu and/or Krishna and their Avatars as the Supreme forms of God. The ascetic Vishnuswami formed the Rudra-Sampradaya,[1][2] though the sampradaya is believed to have traced its origins to the Hindu deity Shiva, also known as Rudra, who passed on the knowledge imparted to him by Vishnu (or Krishna), on mankind. According to Vaishnavism, Shiva, who has the Shaivismschool dedicated to his worship as the Supreme God, is the first and foremost Vaishnava, or follower of Vishnu. According to the tradition, Vishnuswami was fifteenth in the line of passing of the knowledge from teacher to student. The date of formation of the sampradaya is disputed. While James Hastings dates Vishnuswami to the early 15th century,[3] and Carl Olson dates him to the 13th century, followers of the sampradaya says that Vishnuswami was born 4500 years earlier.[4] Not much about the historical Vishnuswami is known and all his works are thought to have been lost in time. The earliest converts were from Gujarat in western India. The beliefs of the sampradaya was further propagated by Vallabha Acharya(1479–1531). Rudra sampradaya has two main divisions: Vishnuswamis, that is, followers of Vishnuswami and the Vallabhas orPushtimarg sect, founded by Vallabha. According to William Deadwyler, the sampradaya has disappeared, except for the Pushtimarg group.[5] The philosophy of the sampradaya is Shuddhadvaita, or pure monism. Rudra (/ˈrʊdrə/; Sanskrit: रुद्र) is a Rigvedic deity, associated with wind or storm,[1] and the hunt. The name has been translated as "the roarer".[2][3][4] In the Rigveda, Rudra has been praised as the "mightiest of the mighty".[5] The Shri Rudram hymn from the Yajurveda is dedicated to Rudra, and is important in the Saivism sect.[6][7] The Hindu god Shiva shares several features with the Rudra: the theonym Shiva originated as an epithet of Rudra, the adjective shiva ("kind") being used euphemistically of Rudra, who also carries the epithet ghora ("extremly [sic] terrifying").[3] Usage of the epithet came to exceed the original theonym by the post-Vedic period (in the Sanskrit Epics), and the name Rudra has been taken as a synonym for the god Shiva and the two names are used interchangeably. Mantra = Oṃ Rudraya Namaḥ Pushti marg[1] ("the Path of Grace") is a Vaishnav sect of the Hinduism, founded by Vallabhacharya (also known as Mahaprabhu) around 1500 AD.[2] PhilosophyEdit *It (Pushtimarg) is spontaneous, selfless and motiveless love for Shri Krishna. *It is based on pure love for Shri Krishna. *It is expressed only through service of Shri Krishna - "Seva". *It is love after realising Shri Krishna's true nature. *The knowledge gained is not a means of liberation. *Liberation, is considered secondary to the enjoyment of Shri Krishna's bliss. *Its aim is Shri Krishna's happiness. *No caste, creed, color, sex or age prevents one from attaining Shri Krishna's Grace. *It does not know any boundaries, be it time, place or anything else. *It does not require a devotee to give up a householder's life. In fact, one can serve Him better, by being a householder. This is different from other philosophies that require a life of contemplation as a monk. *All the worldly desires are diverted towards Shri Krishna, they are then not required to be suppressed. *World is not looked down upon but is treated as Shri Krishna's creation and thus as real as Shri Krishna himself. *Shri Krishna is the Supreme, all the other deities reside in his form. Therefore total faith is placed in Shri Krishna alone. *In the state of liberation the entity of the devotee merges into *Shri Krishna's blissful form, but in Bhakti (especially Pushti bhakti) the devotee does not seek liberation but he enjoys Shri Krishna's bliss by participating in it as a separate divine entity. Basic concepts and terminologyEdit *'Pushti Marg' Because the Lord is accessible only through His own grace. The Lord cannot be attained by a given formula - He is attainable only if He wants to be attained ! *'Rudra Marg' Because Shri Vallabh won the great debate on the shastras at Vijaynagar,after the kanakabhishek ceremony, Vishnuswami humbly offered Shri Vallabh his seat and it was accepted by him. And also as the knowledge in this line was first given to Rudra i.e. Lord Shiva and it has come down from Him in disciplic succession. *'Shuddha-Advaita' Pure Monism where there is no difference between the creator and the created. *'Bhrahmavada' Brahman, the source and cause of all that is in the Universe, IS the universe. Purest form of monism anywhere, in any religion. Uniquely, this is the only philosophy that states, categorically, that everything, absolutely everything, is perfect just the way it is. Everything is imbibed with the sprite of the Lord and as the Lord is eternally perfect, everything is perfect ! PracticesEdit Icon worship Krishna is the chief deity of the sect. Shri Yamunaji is worshiped as his fourth consort(chaturth Patrani) and is the goddess who ordered Shri Vallabhacharya to recite Shrimad Bhagwat (Shrimad Bhagwat Parayan) near her banks. It is for Shri Yamunaji, Shri Vallabhacharyaji composed Shri Yamunashtakam. Several forms/icons of Shri Krishna are worshiped in the sect. Here are the main forms, their description and where they currently reside. *'Shri Nathji' :- Govardhan nath (seven year old Shri Krishna), who is waiting for his beloved swamini at the door of his Nikunj- personal abode. (Nathadwara - Rajasthan) *'Navnit Priyaji' :- Baby Krishna, with a butter ball(in semi-liquid form...not a full ball) in his right hand and a small loti a spherical vessel in his left hand which touches the ground. This swaroops Mukharvind (face) is Dark hued Megha-shyam''while body is ''gaur Fair in color. (Nathadwara - Rajasthan) *'Mathura-Dheeshji' :-Lord of Mathura - four armed image of the Lord...This swaroop has a round Pithika Stele. (Kota - Rajasthan) *'Vitthal Nathji' :- Lord, waiting with His hands on hips, for His beloved...He is accompanied by Shri Swaminiji. (Nathadwara - Rajasthan) *'Dwarika-Dheeshji' :- Lord of Dwarika - four armed image of the Lord. This swaroop has a square Pithika Stele.(Kakaroli - Rajasthan) *'Gokul Nathji' :- Lord of Gokul - four armed image of the Lord, lifting the mountain and playing his flute. He is accompanied by 2 Swaminis. (Gokul - UP) *'Gokul Chandramaji' :- The "moon" of Gokul - dark wooden image of the Lord playing a flute. He has a Tribhangi posture i.e. bent from three sides - the neck, waist and legs. (Kamvan - UP) *'Madan Mohanji' :- Lord playing his flute during the Rasa-uttsava...This swaroop is accompanied by Swamini. (Kamvan - UP) *'Bal-Krishnaji' :- Baby Krishna, with a butter ball in his right hand. (Surat - Gujarat) *'Natavarlalji', Mukundraiji and Kalyanraiji, though not set up as Nidhies, these three were also worshiped by Shri Gosaiji and are accepted as semi-nidhis in Pushti Marg. *'Gopinathji (Dera Gazi Khan Wale)' :- The temple is presently situated at Sukhan Mata ki Kunj, Gautam Pada, Vrindavan (Mathura)- ashtam peeth Pushtimarg Seva Prakar (devotional worship in Pushtimarg) Seva is a key element of worship in Pushti Marg. All followers are expected to do seva to their personal icon of Krishna. In Pushti Marg, where the descendants of shrimad Vallabhcharyaji reside and perform Seva of their own idol of Shri krishna is called a "haveli" - literally a "mansion". Here the seva of thakurji(Shri Krishna) is performed with the bhaav of the Nandalaya. There is a daily routine of allowing the laity to have "darshan" (adore) the divine icon 8 times a day. The Vallabhkul adorn the icon in keeping with Pushti traditions and follow a colourful calendar of festivals. Some of the important aspects of Pushtimarg Seva are: #''Raag'' (playing and hearing traditional Haveli music) #''Bhog'' (offering pure vegetarian saatvik food that does not contain any meat or such vegetables as onion, garlic, cabbage, carrots, and a few others) #''Vastra'' and Shringar (decorating the deity with beautiful clothes and adorning the deity with jewellery) All of the above three are included in the daily seva (devotional service) which all followers of Pushtimarg offer to their''Thakurji'' (personal Krishna deity), and all of them have been traditionally prescribed by Goswami Shri Vitthalnathji almost five hundred years ago. Shri Vitthalnathji is also called Gusainji (Vallabhacharya's second son). The raag, bhog, and vastra and''shringar'' offerings vary daily according to the season, the date, and time of day, and this is the main reason why this path is so colourful and alive. Seva is the most important way to attain Pushti in Pushtimarg and has been prescribed by Vallabhacharya as the fundamental tenet. All principles and tenets of Shuddhadvaita Vaishnavism stem out from here. FestivalsEdit Pushti Marg is famous for its innumerable colourful festivals. Icons (mentioned above) are wonderfully dressed and bejeweled to suite the season and the mood of the festival. All festivals are accompanied by a wonderful vegetarian feast which is offered to the deity and later distributed to the laity. Most festivals mark *an important event in the life of Shri Krishna *celebrate the birth of one of Vishnu's main avatars (Ram Navami, Nrushi Jayanti, Janmashtami (Krishna), Vaman Dwadashi) *festivals marking the change of seasons *auspicious occasion of installing an icon at a haveli (past or present) *birthdays of sect's leaders and their descendents DoctrineEdit Major doctrine consist of works of Vallabhacharya. Commentaries and verses (c. 1479–1531) He wrote elaborate commentaries on Sanskrit scriptures, the Brahma-Sutras (Anubhasya[4]), and Shreemad Bhagwatam (Shree Subodhini ji, Tattvarth Dip Nibandh). Shodash Granthas Also, in order to help devotees on this path of devotion, he wrote 16 pieces in verse which we know as the Shodasha Granthas. These came about as answers to devotees. The verses define the practical theology of Pushtimarga. The Shodash Granthas(doctrines) serve as a lighthouse for devotees. They speak about increasing love for Shri Krishna through Seva (service) and Smarana (remembering). These doctrines are Mahaprabhu’s way of encouraging and inspiring devotees on this path of grace. The central message of the Shodasha Granthas is, total surrender to the Lord. A Goswami can initiate an eager soul to this path of Shri Krishna’s loving devotion and service. The verses explain the types of devotees, the way to surrender and the reward for Seva, as well as other practical instructions. The devotee is nurtured by the Lord’s grace. #Shree Yamunastakam: An ode to Shree Yamuna Maharani #Baala Bodhah: A guide for beginners on the path of devotion #Siddhant-Muktavali: A string of pearls consisting of the principles/fundamentals of Pushtimarg #Pusti-Pravaha-Maryadabhedah: The different characteristics of the different types of souls (Receptivity of the Lord’s grace) #Siddhant-Rahasya: The Secret behind the Principles #Navratna : Nine jewels of instructions (Priceless instructions for a devotee) #Antah-Karan-Prabodhah: Consoling one's Heart (Request to one’s own heart) #Vivek-Dhairy-Aashray: Of discretion, patience and surrender #Shree Krushna Aashray: Taking Shree Krushna’s shelter #Chatuhshloki: A Four Verses (Verser) illustrating the four principles of life; Dharma, Arth, Kaam, Moksh #Bhakti-Vardhini: Increase of devotion #Jal-Bhed: Difference in Waters. #Pancha-Padyaani: Five instructive verses #Sannyasa-Nirnayah: Decision on taking Renunciation #Nirodh-Lakshanam: Identifying characteristics of detachment #Seva-Phalam: The reward of performing seva (worship) of the Lord Shrinathji is a form of Hindu god Krishna, manifest as a seven-year-old child (Balak).[1] The principal shrine of Shrinathji is situated at the temple town of Nathdwara, located 48 Kilometers North-east of Udaipur city in Rajasthan. Shrinathji is the central presiding deity of the Vaishnava sect known as the Pushti Marg (The way of grace) or the Vallabh Sampradayaor Shuddhadvaita, established by Shri Vallabhacharya. Shrinathji is worshipped mainly by the followers of Bhakti Yoga and the Vaishnava in Gujarat and Rajasthan[2] among others. Vitthal Nathji,[3] son of Vallabhacharya institutionalised the worship of Shrinathji at Nathdwara.[4] On account of the popularity of Shrinathji, Nathdwara town itself is referred to as ‘Shrinathji’.[5]People also call it bava's (shreenath ji bava) nagri. Initially, the child Krishna deity was referred to as Devdaman (The conqueror of Gods – Referring to over-powering of Indra by Krishna in the lifting of Govardhan hill).[6] Shri Vallabhacharya named him as Gopala and the place of his worship as ‘Gopalpur’. Later, Vitthal Nathji named the deity as Shrinathji. Vithoba (Viṭhobā) also known as Vitthala or Vitthal (Viṭṭhala or Viṭhala) and'Panduranga' (Paṇḍuraṇga), is a Hindu god, worshipped predominantly in the Indian states of Maharashtra, Karnataka, Goa, Telangana and Andhra Pradesh. He is generally considered a manifestation of the god Vishnu or his avatar (incarnation) Krishna. Vithoba is often depicted as a dark young boy, standing arms-akimbo on a brick, sometimes accompanied by his main consort Rakhumai (Rukmini). Vithoba is the focus of the monotheistic, non-Brahmanical[1][2] Varkari sect of Maharashtra and the Haridasa sect of Karnataka. Vithoba's main templestands at Pandharpur in Maharashtra, close to the Karnataka border. Vithoba legends revolve around his devotee Pundalik, who is credited with bringing the deity to Pandharpur, and around Vithoba's role as a saviour to the poet-saints of the Varkari faith. The Varkari poet-saints are known for their unique genre of devotional lyric, the abhanga, dedicated to Vithoba and composed in Marathi. Other devotional literature dedicated to Vithoba includes the Kannada hymns of the Haridasa, and Marathi versions of the generic Hindu arati songs, associated with rituals of offering light to the deity. The most important festivals of Vithoba are held on the eleventh (ekadashi) day of Hindu lunar months: Shayani Ekadashi in the month ofAshadha, and Prabodhini Ekadashi in the month of Kartik. The historiography of Vithoba and his cult is an area of continuing debate, even regarding his name. Various indologists have proposed a prehistory for Vithoba worship where he was previously: a hero stone, a pastoral deity, a manifestation of Shiva, a Jain saint, or even all of these at various times for various devotees. Though the origins of both his cult and his main temple are likewise debated, there is clear evidence that they already existed by the 13th century Madan Mohan is a form of the Hindu god, Krishna.[1] Krishna is celebrated as Madan Mohan, who mesmerises everyone. His consort, Radha is glorified as Madan Mohan's Mohini, the mesmeriser of the mesmeriser for spiritual aspirants. Radha is known as the mediator without whom access to Krishna is not possible.[2] Originally from Shri Vrindavan, Madan Mohan ji went to Amer in Jaipur with Raja Sawai Jai Singh II — the founder of Jaipur and from there was brought to Karauli in Rajasthan by Maharaj Gopal Singh after he conquered the battle of Daulatabad. Bala Krishna (Sanskrit: बाल-कृष्ण bālakṛṣṇa, literally "child Krishna") sometimes translated to "Divine Child Krishna",[1] is historically one of the early forms of worship in Krishnaism and an element of the history of Krishna worship in antiquity. This tradition is considered as a part of the number of other traditions that led to amalgamation in a later stage of the historical development and culminate in worship of Radha Krishna as Svayam bhagavan. Other monotheist traditions are Bhagavatism and Cult of Gopala, that along with Cult of Krishna-Vasudeva form the basis of the current tradition of the monotheistic Krishnareligion.[1] The worship of Balakrishna, the divine child, while a significant feature of the Krishna religion, often receives less attention,[2] however it is one of the most popular deities of Krishna in many parts of India today.[1] Early evidence of such worship can be found or as early as the 4th century BC according to evidence inMegasthenes and in the Arthasastra of Kautilya, when''Vāsudeva'' (as the son of Vasudeva was worshiped as supreme Deity in a strongly monotheistic format, where the supreme Being was perfect, eternal and full of grace.[3] Some of the miraculous acts of the form are notable. It is believed that Putana, a huge monster, was killed when the baby Krishna sucked her life from her by taking the poisoned breast she offered him.[4] Bala-Krishna is often depicted as a small child crawling on his hands and knees or dancing with a piece of butter in his hand.[5][6] In the Bhagavad Gita, it appears Krishna is teaching a universal monotheistic religion of personal God and reveals himself to be all-God, svayam bhagavan. The childhood episodes of Krishna's legend became the focus of the medieval devotional cults that started to develop in a number of movements in medieval India.[4] Gopinath (Devnagari: गोपीनाथ) is a form of the Hindu god Krishna.[1] He is also known as Gopinathji or Gopinathji Maharaj. Gopinath is associated with gopis (cow-herding girls) who Krishna grew up with.[2] Harihara (Sanskrit: हरिहर) is the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara) from the Hindu tradition. Also known as Shankaranarayana("Shankara" is Shiva, and "Narayana" is Vishnu), Harihara is thus worshipped by bothVaishnavites and Shaivites as a form of the Supreme God, as well as being a figure of worship for other Hindu traditions in general. Harihara is also sometimes used as a philosophical term to denote the unity of Vishnu and Shiva as different aspects of the same Supreme God. The exact nature of both Vishnu and Shiva (from their associated stories in Vedic and Puranic scriptures), and their position of difference or unity (or both), is a subject of some debate amongst the different philosophical schools. Category:Blog posts